In his book Let the Church be the Church: an Ecclesiology, Professor Lin Hong-Hsin of Systematic Theology and Philosophy at the Taiwan Theological College portrays the church as “a living faith community, hence organic.” The original intention of the church is to gather people called by God, forming a specific and vibrant faith community. “In short, the church is ‘alive,’ and living beings necessarily exist within their environment, experiencing interactions with each other and forming close relationships with their surroundings,” says an excerpt from the book (page 12).
Through my encounters with various churches, I deeply resonate with Professor Lin’s perspective of treating the church as a living entity. China boasts a myriad of church forms, shaped by historical traditions, geographical environments, local cultural characteristics, economic development levels, and prevailing social moods, making it impossible to exhaustively enumerate them all. However, from the perspective of a living organism, I categorize churches into three types: those that develop healthily, those struggling with transformation, and those in decline or complacency. The names and locations of the churches mentioned below have been obscured for safety reasons.
Y Church in North China: Responding to the needs of the times by focusing on marriage relationships
Y Church has grown into a medium-sized urban church with three to four hundred members and comprehensive ministries over the past decade. It originated as a gathering place for a dozen people in a pastor’s home. During the three-year COVID-19 pandemic, it maintained uninterrupted worship services, continuous contributions, and no loss of members. The vitality of Y Church stems from the lead pastor’s philosophy: the church must grasp societal trends and contemplate how to respond to the issues of the times.
The pastor identified marriage relationships as the breakthrough point. Believing that marital issues have become one of society’s most pressing problems, he argued that the church should use biblical truths to guide suffering marriages toward establishing correct relationships and restoring God’s original intention for marriage. The pastor and his wife first set an example with their own marriage, and the church subsequently established marital fellowships, with smaller groups within. Group gatherings, family worship services across the church, and courses and activities specifically targeting families, husbands, and wives were organized to share biblical perspectives on marriage, aligning marital beliefs with biblical truths. During the pandemic, when gatherings were restricted, new marriage courses and learning methods were introduced, achieving remarkable results throughout the church.
By focusing on marital issues, Y Church attracts numerous families eager for change in their marriages. The ministry becomes the backbone of the church. From these families, a cohort of core fellow workers emerges, assisting the church in various ministries. One-third of Y Church’s believers are volunteers, and over 90% of these volunteers are couples.
Southern X Church: Rooting the gospel in local conditions
X Church, which began with a dozen believers in a member’s home, has flourished over two decades into a congregation of over three hundred worshippers in a county town. Its growth journey encompassed purchasing a church building, registering, nurturing theological students, establishing church structures and ministries, constructing a new sanctuary, and refining pastoral care and evangelism. Throughout this journey, one principle remains steadfast: grounding everything in local circumstances.
The gospel arrived late in X Church’s area, where traditional folk culture flourished, and local understanding of the gospel was limited. A significant portion of the population hold misconceptions about Christianity, associating it with conservatism, backwardness, and unscientific beliefs, making gospel dissemination challenging. Consequently, the young pastor couple primarily responsible for the church adapts their approach based on local conditions.
Recognizing the generally shallow spiritual lives of believers, the Sunday worship service has been shortened from the full-day gatherings common in older gospel regions to half-day sessions, allowing congregants to focus more intently on the sermon. Rather than adopting conventional discipleship training programs, the church prioritized evangelistic outreach. This dual approach facilitates the growth of believers through the ministry and welcomes seekers into the church to learn about the gospel. The church organizes dinner gatherings, initially minimizing formalities and fostering a relaxed, friendly atmosphere. The gatherings feature interactive and engaging classes that encourage discussion and exchange, rather than one-way teaching from the pastor. “Even if they just come for dinner,” the pastor candidly remarked, “at least they’ll know what the church is doing and help dispel misunderstandings and barriers.” The church’s architecture also aligns with this goal, lacking tall walls, enabling passersby to glimpse inside and dispel notions of mystery and exclusivity.
Z Church in Eastern China: Paralleling group ministry and discipleship training for Christ
Z Church, situated in a county with a deep gospel foundation, economic prosperity, and a large congregation, serves as an ideal model for pastors. Despite its numerous advantages, the pastoral team remains vigilant, remembering the Great Commission and dedicating church resources to “making disciples.”
Z Church operates a parallel system of “small groups plus discipleship training,” with services structured as “small groups plus ministry work.” Groups function as homes, discipleship training as schools, and ministry work as job placements. Within groups, group leaders assume parental roles, fostering deeper personal and emotional connections rooted in the word of God. The church oversees discipleship training, with group leaders directing members to appropriate “classes” based on their spiritual maturity, aiding in the assimilation of learned content. Similarly, group leaders recommend members for various ministry roles based on their gifts. This healthy interplay between groups, discipleship training, and ministry work fosters continuous spiritual growth among believers.
Z Church defines a disciple as someone capable of leading a group. In its operational framework, groups serve as the pivot. Group leaders or disciples are considered spiritual parents, nurturing spiritual lives. Their responsibility is to help group members build their lives until they too can “become parents,” leading new groups.
Northern B Church: Shifting from maintenance to refined pastoral care
B Church, an established congregation in a county town, is renowned for its large attendance and advanced management systems. Since the 1990s, the church has gradually established comprehensive financial and personnel management systems, enabling it to operate smoothly under the guidance of previous generations’ frameworks.
However, the pandemic led to the loss of nearly one-third of its members. The church’s laissez-faire approach to pastoral care, where seasoned and new believers listened to the same sermons, became evident amidst the vast sanctuary and numerous gatherings. Two primary factors contributed to this issue: an inadequate pastoral team and a complacent mindset among pastors.
B Church refuses to continue on the path of visible decline. The first step towards change was a shift in the mindset of its pastors: acknowledging the church’s problems and fostering a desire for change. Following the pandemic, when churches across regions engaged in frequent exchanges and interactions, B Church was inspired to embark on a learning journey. Prior to departure, the leading pastor instructed the accompanying members to document the difficulties they faced in their respective ministries, ensuring they traveled with questions in mind. Upon return, the pastoral team convened for a summation meeting, where an atmosphere of renewed energy prevailed as they actively formulated strategies to address inadequacies in pastoral care.
Firstly, B Church initiated training programs for its volunteer leaders. Secondly, it prioritized the pastoral care of young adults, addressing issues such as career, marriage, and mental health. Through these visits, B Church forged closer ties with other churches, laying the groundwork for deeper cooperation in the future and initiating plans for new ministries.
Northern D Church: Steadfast innovation driving the church through the choir
Nestled in a region with a relatively short history of gospel outreach, D Church stands as the largest congregation in the area, with approximately 800 to 900 believers. However, it confronts a challenge common to many churches: an aging membership and a decline of young people.
Undeterred, the pastor of D Church remains steadfast, focusing on foundational work while seeking steady progress. The priority lies in delivering compelling sermons that enhance the quality of Sunday worship. Additionally, volunteers are guided through in-depth biblical studies, fostering deeper spiritual growth. Recognizing the growing number of elderly members, the church strives to provide comprehensive pastoral care and end-of-life support, enriching their church experiences through diverse initiatives, that are continuously explored and refined.
Moreover, the pastor places great emphasis on nurturing young believers, leveraging the choir as a catalyst. After learning choir leadership from a pastor in Shanghai, he segregated choir members with a foundation and eagerness to learn into an advanced class, combining biblical studies with vocal technique training for simultaneous spiritual and professional enhancement. Over time, the choir swelled from 40 to 120 members, necessitating the formation of separate youth and senior choirs. To further elevate choir members’ skills, the pastor invites professional instructors and actively facilitates exchanges with other church choirs. Through the choir ministry, the pastor has ignited the enthusiasm of a segment of young churchgoers.
These five churches serve as mere exemplars within the vast tapestry of Chinese churches, each nurtured by its unique environment and entrusted with a distinct mission. Life does not replicate; rather, it discovers its own path, distinct and fulfilling.
- Translated by Charlie Li
林鸿信老师的《教会生态学》一书将教会描述为“有生命的信仰群体，因此是有机的”。教会的原意是指上帝所招聚的一群人，是具体有生命力的信仰群体。“简而言之，教会是‘活’的，活的生命必定生存于其环境，经历着与其他生命的彼此互动，以及与周遭环境的密切关系。”（《教会生态学》，12页）
在与不同教会接触的过程中，我对林老师将教会当作生命体的看法深表赞同。中国教会形态众多，受历史传统、地理环境、地方特色文化、经济发展水平、当前社会风气等多种因素影响，不可能罗列净尽。但从生命体的角度，我将教会分为三类：健康发展的教会、挣扎转型的教会、以及衰落躺平的教会。
华北Y教会：回应时代需求 找准婚姻关系为突破口
Y教会从在牧师家聚会的十几个人，在十多年时间里发展成有三四百人、各项事工齐备的城市中型教会，三年疫情期间礼拜不停、奉献不断、人员不流失。Y教会的活力所系，是主任牧师做教会的理念：教会要抓住社会发展趋势，思考怎么回应这个时代的问题。
牧师抓住的突破口是婚姻关系。他认为婚姻问题几乎成了社会最严重的问题，教会要用圣经真理引导在婚姻中受苦的人建立正确的婚姻关系，恢复神设立婚姻的美好旨意。牧师和师母首先用他们的婚姻为信徒做了榜样，教会也围绕此目标设立夫妻团契，内部又有小组。举行小组聚会，全教会的家庭礼拜，分别针对家庭、丈夫、妻子的课程和活动，在这些活动中分享圣经式婚姻关系，以圣经真理规整婚姻观念。疫情期间因为聚会受限，还引入了新的婚姻课程和学习方式，在全教会取得良好的果效。
因为对婚姻问题的关注，教会吸引了很多在婚姻中渴望改变的家庭，他们成为教会的中坚力量，从中成长出一批核心同工，帮助教会开展各样事工。Y教会义工占信徒人数的三分之一，而义工当中90%以上是夫妻。
南方X教会：立足本地情况 为福音松土
X教会从在信徒家里聚会的十几名信徒开始，二十多年时间里发展成为超过三百人聚会的县城教会。X教会的发展经历了买堂、登记、培养神学生、建立教会制度及各项事工、建造新堂、更为精细化的牧养和福传等过程，其中一条原则贯穿始终：立足本地情况。
X教会所在县城福音传入较晚，民间传统文化又极为盛行，当地人对福音了解甚少。很大一部分民众对福音存在误解，基督教有着保守、落后、不科学等标签，福音很难在当地传播。因此，这些年主要负责教会的一对年轻牧者夫妻根据当地情况做了适应性调整。
由于信徒生命普遍较浅，主日礼拜流程从延用的福音老区一整天的聚会变为半天，让信徒更集中地听道。牧养并没有采用常规的门徒培训课程。相应地，整个教会的重点放在福音外展工作上，一方面让信徒在服侍中成长，另一方面让更多慕道友走进教堂了解福音。教会通过幸福晚餐会的形式吸引慕道友，最开始有意减弱仪式感，气氛轻松友好。聚会使用启发课程，深入浅出，注重讨论交流，不是牧者当方面输出。牧者坦言，“即便他们只是过来吃饭也好，起码知道教会里在做什么，消除人们的隔阂和误解”。教堂建设也暗合了这一目标，没有高大的围墙，路过的人都能看到教堂的样子，破除人们对教堂神秘、封闭的印象。
南方X教会：立足本地情况 为福音松土
X教会从在信徒家里聚会的十几名信徒开始，二十多年时间里发展成为超过三百人聚会的县城教会。X教会的发展经历了买堂、登记、培养神学生、建立教会制度及各项事工、建造新堂、更为精细化的牧养和福传等过程，其中一条原则贯穿始终：立足本地情况。
X教会所在县城福音传入较晚，民间传统文化又极为盛行，当地人对福音了解甚少。很大一部分民众对福音存在误解，基督教有着保守、落后、不科学等标签，福音很难在当地传播。因此，这些年主要负责教会的一对年轻牧者夫妻根据当地情况做了适应性调整。
由于信徒生命普遍较浅，主日礼拜流程从延用的福音老区一整天的聚会变为半天，让信徒更集中地听道。牧养并没有采用常规的门徒培训课程。相应地，整个教会的重点放在福音外展工作上，一方面让信徒在服侍中成长，另一方面让更多慕道友走进教堂了解福音。教会通过幸福晚餐会的形式吸引慕道友，最开始有意减弱仪式感，气氛轻松友好。聚会使用启发课程，深入浅出，注重讨论交流，不是牧者当方面输出。牧者坦言，“即便他们只是过来吃饭也好，起码知道教会里在做什么，消除人们的隔阂和误解”。教堂建设也暗合了这一目标，没有高大的围墙，路过的人都能看到教堂的样子，破除人们对教堂神秘、封闭的印象。
华东Z教会：小组门训事工并行 为主培养门徒
Z教会是一家县城教会，福音根基深厚、经济发达、聚会人数众多，是牧师们理想的教会模板。手握众多便利条件，牧者反而更加警醒，牢记主的大使命，将教会各种资源为“培养门徒”服务。
Z教会的牧养系统是“小组+门训”并行模式，侍奉则是“小组+事工”。小组是家，门训是学校，事工是工作岗位。小组内，组长是父母的角色，同组人员以话语为根基，更多建立生活上的联系、情感上的连接。门训课程由教会负责，组长按照组员的生命程度将他们送往不同的“班级”，帮助他们吸收所学内容。同样地，组长也根据组员的恩赐推荐他们在不同事工参与服侍。在小组、门训、事工三者的良性互动中，信徒生命不断成长。
Z教会对成为门徒有明确的定义：门徒就是可以做小组长的人。在Z教会的运转体系中，小组是枢纽。小组长被视为属灵的父母，是一个可以养育属灵生命的位置。小组长，即门徒的职责，是帮助组员建立生命，直到他们也能“为人父母”，带领新的小组。
北方B教会：改变守成心态 推进精细化牧养
B教会是福音老区的一家县城教会，以聚会人数众多、管理制度先进闻名。九几年开始，教会就逐步建立起完善的财务、人事管理制度。牧者只需遵照前辈建立的制度，教会就能稳步运转。
但一场疫情教会流失了近三分之一的信徒。教会对信徒是放养式牧养，老信徒和新信徒听一样的道，在规模宏大的教堂、场次众多的聚会之下，精细化牧养的缺乏显露无疑。造成问题的原因有二：教牧团队人数不足和牧者麻木守旧的心态。
B教会不愿意在可见的衰落道路上继续走下去。变化的第一步是牧者心态的改变：承认教会的问题且有渴望改变的决心。疫情后各地教会交流互动频繁，B教会动了出去学习的念头，出行之前带队牧者让随行人员写出自己所在事工的困难，带着问题去学习。行后总结会上，教牧团队气氛焕然一行，针对牧养不足的情况，积极制定措施。
首先是对教会的义工骨干展开培训。其次是重点关注年轻人牧养，从职场、婚恋、心理健康方面入手。借着出访，B教会和其他教会建立起更亲密的关系，也为日后更进一步的深度合作打下基础，也已将新事工提上日程。
北方D教会：稳固创新 从诗班入手带动教会
D教会所在区域福音发展历史较短，这间教会是该区域内聚会人数最多的教会，大约有八九百信徒，但也面临着大部分教会都在面临的困境：信徒老龄化严重，缺少年轻人。
面对这种情况，教会牧师不灰心气馁，在现有条件下做好基础工作，同时寻求稳步突破。首先，做好话语宣讲，注重主日讲台的质量。其次，带领义工逐卷查经，更深建造义工生命。此外，面对越来越多的老年信徒，努力做好牧养和临终关怀，增加老年信徒教会生活的多样性，这方面教会还在积极探索学习。
除了上述工作，牧者看重年轻信徒的牧养，诗班是他的突破口。牧者先和上海一间教会的牧者学习了诗班带领，然后将诗班中有基础、愿意学习的单独分出来做提高班，先做圣经学习，然后是唱诗技巧学习，灵性和专业性同步提高。一段时间后，诗班人数从原先的40人发展到120人，分出青年诗班和老年诗班。为了诗班成员的提高，牧者努力邀请专业老师，也积极带他们出去和其他教会的诗班交流学习。通过诗班，牧者带动了教会一部分年轻人的积极性。
以上五间教会，只是众多中国教会的样本，每间教会都有自己生长的独特环境和领受的特别使命，生命不会复制，而是找到自己独特的出口。
探索：教会该如何在现今时代焕发独特的生命力?
In his book Let the Church be the Church: an Ecclesiology, Professor Lin Hong-Hsin of Systematic Theology and Philosophy at the Taiwan Theological College portrays the church as “a living faith community, hence organic.” The original intention of the church is to gather people called by God, forming a specific and vibrant faith community. “In short, the church is ‘alive,’ and living beings necessarily exist within their environment, experiencing interactions with each other and forming close relationships with their surroundings,” says an excerpt from the book (page 12).
Through my encounters with various churches, I deeply resonate with Professor Lin’s perspective of treating the church as a living entity. China boasts a myriad of church forms, shaped by historical traditions, geographical environments, local cultural characteristics, economic development levels, and prevailing social moods, making it impossible to exhaustively enumerate them all. However, from the perspective of a living organism, I categorize churches into three types: those that develop healthily, those struggling with transformation, and those in decline or complacency. The names and locations of the churches mentioned below have been obscured for safety reasons.
Y Church in North China: Responding to the needs of the times by focusing on marriage relationships
Y Church has grown into a medium-sized urban church with three to four hundred members and comprehensive ministries over the past decade. It originated as a gathering place for a dozen people in a pastor’s home. During the three-year COVID-19 pandemic, it maintained uninterrupted worship services, continuous contributions, and no loss of members. The vitality of Y Church stems from the lead pastor’s philosophy: the church must grasp societal trends and contemplate how to respond to the issues of the times.
The pastor identified marriage relationships as the breakthrough point. Believing that marital issues have become one of society’s most pressing problems, he argued that the church should use biblical truths to guide suffering marriages toward establishing correct relationships and restoring God’s original intention for marriage. The pastor and his wife first set an example with their own marriage, and the church subsequently established marital fellowships, with smaller groups within. Group gatherings, family worship services across the church, and courses and activities specifically targeting families, husbands, and wives were organized to share biblical perspectives on marriage, aligning marital beliefs with biblical truths. During the pandemic, when gatherings were restricted, new marriage courses and learning methods were introduced, achieving remarkable results throughout the church.
By focusing on marital issues, Y Church attracts numerous families eager for change in their marriages. The ministry becomes the backbone of the church. From these families, a cohort of core fellow workers emerges, assisting the church in various ministries. One-third of Y Church’s believers are volunteers, and over 90% of these volunteers are couples.
Southern X Church: Rooting the gospel in local conditions
X Church, which began with a dozen believers in a member’s home, has flourished over two decades into a congregation of over three hundred worshippers in a county town. Its growth journey encompassed purchasing a church building, registering, nurturing theological students, establishing church structures and ministries, constructing a new sanctuary, and refining pastoral care and evangelism. Throughout this journey, one principle remains steadfast: grounding everything in local circumstances.
The gospel arrived late in X Church’s area, where traditional folk culture flourished, and local understanding of the gospel was limited. A significant portion of the population hold misconceptions about Christianity, associating it with conservatism, backwardness, and unscientific beliefs, making gospel dissemination challenging. Consequently, the young pastor couple primarily responsible for the church adapts their approach based on local conditions.
Recognizing the generally shallow spiritual lives of believers, the Sunday worship service has been shortened from the full-day gatherings common in older gospel regions to half-day sessions, allowing congregants to focus more intently on the sermon. Rather than adopting conventional discipleship training programs, the church prioritized evangelistic outreach. This dual approach facilitates the growth of believers through the ministry and welcomes seekers into the church to learn about the gospel. The church organizes dinner gatherings, initially minimizing formalities and fostering a relaxed, friendly atmosphere. The gatherings feature interactive and engaging classes that encourage discussion and exchange, rather than one-way teaching from the pastor. “Even if they just come for dinner,” the pastor candidly remarked, “at least they’ll know what the church is doing and help dispel misunderstandings and barriers.” The church’s architecture also aligns with this goal, lacking tall walls, enabling passersby to glimpse inside and dispel notions of mystery and exclusivity.
Z Church in Eastern China: Paralleling group ministry and discipleship training for Christ
Z Church, situated in a county with a deep gospel foundation, economic prosperity, and a large congregation, serves as an ideal model for pastors. Despite its numerous advantages, the pastoral team remains vigilant, remembering the Great Commission and dedicating church resources to “making disciples.”
Z Church operates a parallel system of “small groups plus discipleship training,” with services structured as “small groups plus ministry work.” Groups function as homes, discipleship training as schools, and ministry work as job placements. Within groups, group leaders assume parental roles, fostering deeper personal and emotional connections rooted in the word of God. The church oversees discipleship training, with group leaders directing members to appropriate “classes” based on their spiritual maturity, aiding in the assimilation of learned content. Similarly, group leaders recommend members for various ministry roles based on their gifts. This healthy interplay between groups, discipleship training, and ministry work fosters continuous spiritual growth among believers.
Z Church defines a disciple as someone capable of leading a group. In its operational framework, groups serve as the pivot. Group leaders or disciples are considered spiritual parents, nurturing spiritual lives. Their responsibility is to help group members build their lives until they too can “become parents,” leading new groups.
Northern B Church: Shifting from maintenance to refined pastoral care
B Church, an established congregation in a county town, is renowned for its large attendance and advanced management systems. Since the 1990s, the church has gradually established comprehensive financial and personnel management systems, enabling it to operate smoothly under the guidance of previous generations’ frameworks.
However, the pandemic led to the loss of nearly one-third of its members. The church’s laissez-faire approach to pastoral care, where seasoned and new believers listened to the same sermons, became evident amidst the vast sanctuary and numerous gatherings. Two primary factors contributed to this issue: an inadequate pastoral team and a complacent mindset among pastors.
B Church refuses to continue on the path of visible decline. The first step towards change was a shift in the mindset of its pastors: acknowledging the church’s problems and fostering a desire for change. Following the pandemic, when churches across regions engaged in frequent exchanges and interactions, B Church was inspired to embark on a learning journey. Prior to departure, the leading pastor instructed the accompanying members to document the difficulties they faced in their respective ministries, ensuring they traveled with questions in mind. Upon return, the pastoral team convened for a summation meeting, where an atmosphere of renewed energy prevailed as they actively formulated strategies to address inadequacies in pastoral care.
Firstly, B Church initiated training programs for its volunteer leaders. Secondly, it prioritized the pastoral care of young adults, addressing issues such as career, marriage, and mental health. Through these visits, B Church forged closer ties with other churches, laying the groundwork for deeper cooperation in the future and initiating plans for new ministries.
Northern D Church: Steadfast innovation driving the church through the choir
Nestled in a region with a relatively short history of gospel outreach, D Church stands as the largest congregation in the area, with approximately 800 to 900 believers. However, it confronts a challenge common to many churches: an aging membership and a decline of young people.
Undeterred, the pastor of D Church remains steadfast, focusing on foundational work while seeking steady progress. The priority lies in delivering compelling sermons that enhance the quality of Sunday worship. Additionally, volunteers are guided through in-depth biblical studies, fostering deeper spiritual growth. Recognizing the growing number of elderly members, the church strives to provide comprehensive pastoral care and end-of-life support, enriching their church experiences through diverse initiatives, that are continuously explored and refined.
Moreover, the pastor places great emphasis on nurturing young believers, leveraging the choir as a catalyst. After learning choir leadership from a pastor in Shanghai, he segregated choir members with a foundation and eagerness to learn into an advanced class, combining biblical studies with vocal technique training for simultaneous spiritual and professional enhancement. Over time, the choir swelled from 40 to 120 members, necessitating the formation of separate youth and senior choirs. To further elevate choir members’ skills, the pastor invites professional instructors and actively facilitates exchanges with other church choirs. Through the choir ministry, the pastor has ignited the enthusiasm of a segment of young churchgoers.
These five churches serve as mere exemplars within the vast tapestry of Chinese churches, each nurtured by its unique environment and entrusted with a distinct mission. Life does not replicate; rather, it discovers its own path, distinct and fulfilling.
- Translated by Charlie Li
Cases: Exploring the Diverse Dynamics of Chinese Churches
